Amós 3
Bob Utley · You Can Understand the Bible
Amós 3
CONTEXTUAL INSIGHTS Israel must have strongly agreed with Amos' words of condemnation of the other surrounding nations in Amos 1:3-2:5, but she was unprepared for his extended condemnation of their own society, Amos 2:6-6:14, or possibly Amos 2:6-9:6. The literary background to this chapter is the Covenant Renewal Ceremony of Deut. 27-29. This can be clearly seen in the structure of Amos 4:6-11, where five of the curses come upon Israel each time the phrase, "Yet you have not returned to me," is used Amos 4:6, 8, 9, 10 and 11. 3:1-15, Notice the structure of chapter three. Amos addresses the nation of Israel, Amos 3:1 YHWH addresses the nation, Amos 3:2 Amos asks a series of rhetorical questions and makes a conclusion (v. 8), Amos 3:3-8 vv. 3-5, which expect a "no" answer vv. 6,8, which expect "yes" answer YHWH speaks, Amos 3:9-10, 11-15 The UBS, A Translator's Handbook on the Book of Amos, sees 3:1-2 as a summary statement concluding chapters 1-2 (p. 55). However, no modern English translation follows this structure. The NET Bible, p. 1594, #2, has a good structural analysis. "The rhetorical questions in vv. 3-5 expect the answer, 'No, of course not!' Those in v. 6 antcipate the answer, 'Yes, of course they do/he is.' They all draw attention to the principle of cause and effect and lay the logical foundation for the argument in vv. 7-8."
Amós 3:1-8
3:1 "Hear" This is the Hebrew VERB Shema (BDB 1033, KB 1570, Qal IMPERATIVE), which means "to hear so as to do" (e.g. Deut. 5:1; 6:4; 9:1). It may be used in this section of Amos to mark transition to a new topic (i.e. Amos 3:1,13; 4:1; 5:1,23; 7:16; 8:4; Hosea 4:1; 5:1; Micah 1:2; 3:1; 6:1). Knowledge of YHWH always involves obedience (cf. Amos 3:1,13; 4:1; 5:1; 8:4). There are covenant benefits and requirements (cf. Lev. 26; Deut. 28)! SPECIAL TOPIC: LISTEN/HEAR (shema) SPECIAL TOPIC: COVENANT SPECIAL TOPIC: KEEP ▣ "which the Lord has spoken against you, sons of Israel, against the entire family" Amos has set up this condemnation of Israel by first condemning the surrounding nations, even Judah! SPECIAL TOPIC: ISRAEL (the name), II. D. ▣ MT, NASB "sons of Israel" NKJV, Peshitta "O children of Israel" NRSV, JPSOA "O people of Israel" TEV, REB "the entire nation" "Israelites" "O household of Israel" There is a purposeful ambiguity in this phrase. In one sense it refers to all the tribes of Israel, but in another, to the Northern Ten Tribes who split away under Jeroboam I in 922 B.C. Verse 2 obviously includes all descendants of the Patriarchs. The break away northern tribes go by several names during this period of history (i.e. 922-722 B.C.). collective term ‒ Israel name of their capital city ‒ Samaria name of the largest tribe ‒ Ephraim a number designation, "the Northern Ten" tribes However, this numerical idiom is literary, not literal. southern tribes had four tribes (counting the majority of Levites and priests) Judah Simeon Benjamin most Levites northern tribes had nine tribes and some Levites and priests ▣ "against the entire family" One reason modern western people misunderstand the OT is its focus on corporality, while most westerners focus on individuals. The ancient people lived or died together. They lived for the good of the aggregate. It is hard for moderns to fathom this sense of corporality. It involves corporate sin and guilt, but not corporate righteousness. Righteousness was an individual matter of faith, repentance, obedience, worship, and perseverance. God's judgment of His people impacted both the sinful and innocent. If this concept is brought over into today, it would require an understanding that humans are responsible for their personal relationship to God, as well as sharing the corporate guilt of their societies! Sin is both commission and omission. It also implies there are national, temporal judgments, which are designed (cf. Leviticus 26; Deuteronomy 27-29) to cause sinners to turn or return to God. SPECIAL TOPIC: BIBLICAL FAITH IS CORPORATE ▣ "which he brought up from the land of Egypt" The VERB (BDB 748, KB 828) is a Hiphil PERFECT. The Exodus experience is the first national event for descendants of Abraham (cf. Gen. 15:12-21; Amos 2:10; 9:7). YHWH was faithful, but this was matched by the continual unfaithfulness of the descendants of the Patriarchs (both Israel and Judah, i.e. "the entire family," cf. Nehemiah 9; Acts 7). SPECIAL TOPIC: THE EXODUS SPECIAL TOPIC: COVENANT ▣ "land" Notice the term here used of Egypt is erets (see SPECIAL TOPIC: LAND, COUNTRY, EARTH), but in 3:2, the term is adamah (BDB 9), used for Israel (see SPECIAL TOPIC: WORLD [several terms]). It is difficult to know when they are synonymous (i.e. literary variety) or used in a special sense. Only context can determine! 3:2 "You only have I chosen among all the families of the earth" This is an emphasis on YHWH's unique election of the descendants of Abraham for a special service (cf. Gen. 12:1-3; 18:18; Exod. 19:5-6; Deut. 7:6-8; 14:2; Hosea 2:20), which involves the evangelization of all peoples. If all humans are made in God's image (Gen. 1:26-27) and if Gen. 3:15 is a promise of their redemption, then Abraham's call was a call to bring all humans to God (cf. Gen. 12:3). The term "chosen" is literally "known" (BDB 393, KB 390, Qal PERFECT) and has the connotation of personal relationship (e.g. Gen. 4:1; 29:5; Exod. 1:8; Deut. 11:28; 1 Kgs. 8:39; Ps. 139:4; Jer. 1:4; Hosea 5:3). It is this intimate acquaintance with God and His Word (e.g. Deut. 34:10) that makes their sins so repugnant. YHWH chose them to be a channel of knowledge, blessing, and salvation to all the sons and daughters of Adam. But instead, Israel took advantage of her special call, relationship, and knowledge. She was to influence the nations, but the nations influenced her (i.e. Ezek. 36:22-36)! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: KNOW SPECIAL TOPIC: HE CHOSE US ▣ "Therefore, I will punish you for all your iniquities" This word for iniquities (BDB 730, KB 800) is used only here in the book of Amos, but it is used often in Hosea (cf. Hosea 4:8; 5:5; 7:1; 8:13; 9:7,9; 10:10; 12:8; 13:12; 14:1,2) and twice in Micah (cf. Micah 7:18,19). It means iniquity, guilt, or punishment of iniquity. In chapters one and two a different word (i.e. "transgressions" BDB 833, KB 981) for sin was used, which focused on mankind's fallen nature (see SPECIAL TOPIC: THE FALL OF MANKIND). In chapter three it is the consequences of evil (i.e. punishment of iniquity) that are being emphasized. Grace is free, but it brings great responsibility. The Jews were chosen, not to be pampered and privileged, but to be servants and priests to reach the whole world (e.g. Gen. 12:3; Exod. 19:4-6; John 3:16; 1 John 2:2; 4:14). The covenant consequences of Leviticus 26 and Deuteronomy 27-29 are becoming a reality. Election and the consequences of our choices are both valid theological poles! To be biblical we must affirm both, not choose one! See SPECIAL TOPIC: EASTERN LITERATURE (biblical paradoxes) The VERB (BDB 823, KB 955, Qal IMPERFECT) can mean "punish" (e.g. Hosea 1:4; 2:15; 8:13; 9:9) or "visit." Possibly the Israelites expected YHWH to "visit" them with covenant blessing, but instead He came to punish them for their flagrant covenantal violations (cf. Amos 5:18-20). Covenant violations bring violent covenant curses (cf. Leviticus 26; Deuteronomy 27-29). It must be remembered that possibly the best imagery to help humans understand God come from the home. God's parental love is such that He will not allow sin to totally destroy His relationship with estranged children. Discipline (i.e. judgment) is also an act of love and mercy! The goal is never short term comfort or prosperity, but long term fellowship and intimacy! 3:3-8 These verses show that nothing just happens; there is a plan, a purpose with a resulting consequence. The context relates this either to God's covenant relationship with Israel to God's speaking through the prophets This series of questions shows a cause and effect relationship, so too, God's covenant with Israel (cf. Leviticus 26; Deuteronomy 27-29). SPECIAL TOPIC: COVENANT 3:3 "appointment" This Hebrew word (BDB 416, KB 419, Niphal PERFECT) primarily means a "prearranged appointment" (e.g. Josh. 11:5; Neh. 6:10; Job 2:11). One wonders if in this context the two "men" represent YHWH and the prophets (cf. Amos 3:7) YHWH and Israel (cf. Amos 3:2, if so the term takes on adversarial connotation, cf. NIDOTTE, vol. 2, p. 484) a common proverb from daily life 3:4 "lion" See SPECIAL TOPIC: LIONS IN THE OT 3:5 For an interesting discussion of animal traps used in this period, see James M. Freeman, Manners and Customs of the Bible, p. 228. ▣ "when it captures nothing at all" The MT has both the INFINITIVE ABSOLUTE and the IMPERFECT VERB of the same root (BDB 539, KB 530), which was a grammatical way to show intensity or emphasis. 3:6 "a trumpet is blown in the city" In our day it would be something like a warning signal (cf. Ezek. 33:2-5). SPECIAL TOPIC: HORNS USED BY ISRAEL ▣ "will not the people tremble" This VERB (BDB 353, KB 350, Qal IMPERFECT) means "tremble in fear." It is used in several contexts. the very presence of YHWH (e.g. Exod. 19:16,18) YHWH coming in judgment (e.g. Isa. 10:29; 19:16; 32:11; 41:5) the effect of bad news on people (e.g. Gen. 27:33; 42:28; 1 Kgs. 1:49) In Amos #3 fits the context best, but #1 and #2 are surely in mind! ▣ "If a calamity occurs in a city has not the Lord done it" An example of these covenantal consequences (cf. Leviticus 26; Deuteronomy 27-29) can be seen in Amos 4:6-11. The OT asserts the full sovereignty of YHWH over all events (i.e. one causality in the universe, e.g. 2 Chr. 20:6; Eccl. 7:14; Isa. 14:24-27; 43:13; 45:7; 54:16; Jer. 18:11; Lam. 3:33-38). For a good discussion of God and evil see Hard Sayings of the Bible, pp. 305-306. SPECIAL TOPIC: ONE CAUSALITY 3:7-8 These are extremely important verses which emphasize God's forewarnings to His people through His prophets. The people are responsible because they knew YHWH's word and will (cf. Amos 4:13), yet they rejected it (cf. Amos 2:12; Hosea 11:1-4). Why Do I Trust the OT Why Do I Trust the NT Is Christianity True The Trustworthiness of the Bible Guide to Good Bible Reading Prophecy shows that God began the time-space continuum and He will bring it to an appropriate close. For the OT believer "the beginning" and "the end" are inseparably linked (linear time vs. cyclical time). SPECIAL TOPIC: THE BIBLE (its uniqueness and inspiration) Just a brief note about v. 7. The REB translation asserts that this verse is prose, not poetry (i.e. change in Hebrew meter). This is the only English translation that marks off this verse as an editorial or later comment. 3:8a This is the climactic truth of the entire series of questions. It refers to the very beginning of the prophecy (cf. Amos 1:2)! YHWH is actively involved in human affairs. He has chosen Israel for a purpose (universal knowledge and redemption), but they have violated His purposes, therefore, judgment is His act of mercy for the purpose of restoring them to covenantal purity and purpose (cf. Amos 9:7-15). One theological question of Amos is who will be judged? all Israel (cf. Amos 9:8) sinners in Israel (cf. Amos 9:10) both Israel and Judah (cf. Amos 3:1) The house of David will be restored (cf. Amos 9:11,13-15), which implies that covenant purpose continues! SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: WHY DO OT COVENANT PROMISES SEEM SO DIFFERENT FROM NT COVENANT PROMISES? 3:8b "The Lord God has spoken! Who can but prophesy?" This famous phrase describes what all humans feel when they have been called by God to speak for Him. Isaiah cried out, "Woe is me, for I am ruined" (cf. Isa. 6:5-8). Jeremiah called it a fire in his bones (cf. Jer. 20:9).
Amós 3:9-10
3:9 There is a series of IMPERATIVES in this verse. proclaim (BDB 1033, KB 1570), Hiphil IMPERATIVE say (BDB 55, KB 65), Qal IMPERATIVE assemble (BDB 62, KB 74), Niphal IMPERATIVE see (BDB 906, KB 1157), Qal IMPERATIVE Pagan nations (Philistia, Egypt) are called on to witness and judge Israel's (i.e. Samaria, its capital) sins! These sins are obvious to YHWH and mankind. ▣ "Ashdod" "Ashdod" is the word found in the Masoretic Text, the Aramaic Targums, Peshitta, and the Latin Vulgate (cf. NASB, NRSV, REB, JPSOA, NIV). The UBS Text Project, p. 278, gives it a "B" rating (some doubt). It was one of the five city-states of the Philistines. It stands for the whole nation of Philistia. However, the Septuagint, RSV, and NJB have "Assyria" because they think it serves a better historical parallel to Egypt (e.g. Hosea 7:11), which is also mentioned in Amos 3:9. "in Ashdod" ‒ באשׁדוד "in Assyria" ⁶ באשׁור Ashdod and Egypt are mentioned as two witnesses called by God to witness Samaria's sin and then to confirm His testimony against His own people (cf. Num. 35:30; Deut. 17:6; 19:15). We see this clearly in Amos 3:13, which is a covenant lawsuit. ▣ "the mountains of Samaria" The SINGULAR phrase is used in Amos 4:6 and 6:1. This is the location of the capital of the Northern Ten Tribes since the reign of Omri. It is possible that this refers symbolically to the political life of the nation, while Bethel, 3:14, refers to the spiritual life. It is also possible that the Philistines and Egyptians are being invited to gather on the mountains of Israel and watch Israel's punishment for her sins (i.e. they are possibly YHWH's means of punishment). She has plundered and hoarded, now she will be plundered in the same manner (cf. Amos 2:6-8; 3:10b). ▣ "great tumults" The term "tumult" (BDB 223, KB 552) is used in Deut. 7:23 for the confusion that YHWH will cause His people's enemies (e.g. Exod. 23:27). However, in the cursing and blessing section (Deuteronomy 27-29) this term is one of the curses YHWH will send on His disobedient people (cf. Deut. 28:20). SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY 3:10 "But they do not know how to do what is right" The term "right" is literally "straight." This is a play on the Hebrew word for a "measuring reed." This was a Mesopotamian construction tool which was used to measure the horizontal straightness of walls or fences. It became imagery for YHWH's character. Therefore, all the words for sin are a deviation from the standard. The tragedy of this text is that the Covenant People do not know (i.e. intimate knowledge, cf. Gen. 4:1; i.e. no personal relationship) YHWH's Covenant responsibilities (cf. Hosea 4:6)! SPECIAL TOPIC: RIGHTEOUSNESS SPECIAL TOPIC: KNOW
Amós 3:11-15
3:11 "thus says the Lord God" This is the typical phrase denoting revelation (e.g. 3:11,12) used so often in chapters 1 and 2. Also notice the paragraph ends with "Declares the Lord" (cf. Amos 3:13,15), which is also the pattern of Amos 2:11,16. The phrase "the Lord God" reflects the two Hebrew names for Deity: (1) Adon and (2) YHWH, that Amos uses many times. SPECIAL TOPIC: Lord (adon and kurios) SPECIAL TOPIC: NAMES FOR DEITY, D. ▣ "An enemy" This refers to the nation of Assyria (BDB 78, which is never named in Amos, but several times in Hosea [Hosea 7:11; 8:9; 9:3; 10:6; 11:11]), who took the Northern Ten Tribes captive in 722 B.C. (cf. Amos 6:7,14). Samaria, the capital of Israel, was taken after a lengthy siege by Sargon II (cf. Amos 3:11d). SPECIAL TOPIC: KINGS OF ASSYRIA, #21 ▣ "even one surrounding the land" "shall be all around the land" NRSV, Peshitta "shall surround the land" "will surround their land" "will encompass the land" "will soon besiege the land" "all about the land!" The MT is seen in the NRSV and Peshitta. The NET Bible, p. 1554, mentions that the phrase can be understood as an exclamation. It is also possible that two related but different roots have been confused. BDB 685, סובב ‒ surround, besiege BDB 686, סביב ‒ encircle The UBS Text Project, p. 278, gives option #2 a "B" rating. ▣ "Will pull down your strength" This Hebrew term (BDB 74, KB 89) can refer to physical strength a physical fortress (i.e. stronghold, citadel, palace) ▣ "your citadels will be looted" "your palaces shall be plundered" "your strongholds shall be plundered" "plunder their mansions" NJB, REB, Peshitta "your palaces will be looted" "your fortresses shall be plundred" "your districts shall be plundered" For more information on "citadels" see note at Amos 1:4. The VERB "will be looted" (BDB 102, KB 117, Niphal PERFECT with waw) refers to the spoils of a defeated foe that are distributed among the victorious soldiers. These spoils would include people, livestock, clothing, valuables, etc., all the possessions of the conquered people. Notice that in Amos 3:10 it is the Israelites who "hoard up violence and devastation in their citadels." Now the spoils of their ill gotten gain will be taken from them! They reap what they sow. This is a biblical principle (cf. Job 34:11, 25; Ps. 28:4; 62:12; Prov. 12:14; 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7,10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12). 3:12 This verse may stand alone. The NRSV puts it in prose when all other verses around it are poetry. The REB and NJB make it a separate strophe. This sarcastic verse relates to the almost total destruction of the Northern Ten Tribes (Israel). Only a small wounded group will be left of the entire nation (cf. Amos 5:15; 9:8). On the other hand, this may be an allusion to Exod. 22:1-13. If this is so, then this is not imagery of a returning remnant, but imagery of ultimate, complete destruction. The allusion to a shepherd implies option #1. It is just speculation on my part, but it is interesting that the word for "legs" (BDB 502) is also used of worshipers bowing down before a deity. There may be a double entendre referring to Israel's worship of idols (the golden calves) in YWHW's name. This double meaning also extends to "snatches. . .snatched" (BDB 664, KB 717, the first a Niphal PERFECT and the second a Hiphil IMPERFECT). This term is often used in the sense of deliverance (e.g. Micah 4:10). Therefore, this salvation connotation is sarcastically used of Israel's judgment. It is these plays on words and parallelism that makes Amos such powerful poetry! SPECIAL TOPIC: HEBREW POETRY ▣ "lion" See SPECIAL TOPIC: LIONS USED IN THE OT ▣ "the cover of a couch" "the edge of a couch" "part of a bed" REB, NJB "divans from Damascus" "luxurious couches" "the head of a couch" LXX, Peshitta "Damascus" The MT has "and part of a bed" (BDB 200 CONSTRUCT BDB 793). The REB and NJB redivide the Hebrew letters and get "divans from Damascus." The LXX and Peshitta have an unusual spelling of Damascus, but no "bed" or "couch." MT ‒ וב דמשׁק REB, NJB ‒ וב דמשׂק LXX, Peshitta leave out ערשׂ (bed, couch, divan) The famous Jewish commentators Rashi and Kimchi have "silk cushions of the bed." It is obvious that this refers to a very elegant piece of furniture (illustrating the opulence of Samaria, cf. TEV and NIDOTTE, vol. 2, p. 495, #5), of which only a broken, useless remnant remains. The comparison seems to be that as a small piece of the sheep is rescued from the lion as a legal sign to the sheep owner (i.e. that the animal was not sold or stolen), so too, a small remnant of Israel will survive. YHWH's judgment is a legal sign of the validity of His word (i.e. Leviticus 26; Deuteronomy 27-29)! God's word about salvation is trustworthy, so too, His word about covenant disobedience and its drastic consequences. SPECIAL TOPIC: COVENANT SPECIAL TOPIC: KEEP 3:13 "Hear and testify against the house of Jacob" These VERBS (BDB 1033 and 729) are both IMPERATIVES. This phrase is parallel to Amos 3:9. This is typical lawsuit terminology. The two pagan nations of Philistia (Ashdod) and Egypt (Amos 3:9) are going to observe the judging of YHWH's people as the two required legal witnesses (cf. Num. 35:30; Deut. 17:6; 19:15). Again the question of who does "the house of Jacob" refer? Does it mean the Northern Ten Tribes only does it refer to all the descendants of Jacob (Israel and Judah)? As in Amos 3:12, Amos uses a word that has several connotations. "Testify" (BDB 729, KB 795, Hiphil IMPERATIVE) can mean (NIDOTTE, vol. 3, pp. 335-336): "warn"; "give assurance" (cf. Gen. 43:3; Exod. 21:29; 1 Kgs. 2:42; Neh. 13:15,21) "command," "prohibit," connected to YHWH's covenant (e.g. Exod. 19:23; Deut. 32:46) here it refers to two witnesses against Israel (cf. 1 Kgs. 21:10,13; 2 Chr. 24:19). YHWH, through Amos, accuses Israel of covenant violations (both social and religious). Again, it is the unexpected use of the term that makes Amos' poetry so powerful! ▣ "the Lord God, the God of hosts" This is the only place in the OT that these three major names for Israel's Deity are found together. "the Lord" ‒ the term, Adon "God" ‒ YHWH, the covenant name for God ("D" below) "the God" ‒ the name Elohim, the general name for God ("C" below) "of hosts" ‒ the captain of the armies of heaven or the leader of the heavenly court (cf. Amos 3:13; 5:14-16; 6:8, 14) SPECIAL TOPIC: Lord (Adon and Kurios) SPECIAL TOPIC: NAMES FOR DEITY, C. and D. SPECIAL TOPIC: LORD OF HOSTS 3:14 "on that day" This phrase refers to a visitation by YHWH for blessing or judgment. Here, it refers to the Day of Judgment. See full note at Amos 2:16. ▣ "the altars of Bethel" Bethel is the southern site of the worship of the golden calves which were set up by Jeroboam I (cf. 1 Kgs. 12:26-33). It was located about 10 miles north of Jerusalem and was an ancient holy site for the Hebrew nation, related to Jacob (cf. Gen. 28:10-22). ▣ "The horns of the altar will be cut off" This refers to the protrusions of the comers of the sacrificial altar. These horns may have represented animal horns as a symbol of power (e.g. Jer. 48:25; Dan. 8:7; Zech. 1:18-20) a way to symbolize that the sacrifice was lifted to God A portion of the blood of sacrificial animals was smeared on these horns (cf. Exod. 29:12; Lev. 8:15). This cultic procedure showed that sin cost a life. The blood symbolized life (cf. Lev. 17:11,14). Therefore, the horns were the holiest part of the altar of sacrifice. This phrase, then, can mean that their sacrifices have no potency since these horns functioned as places of safety (alluded to in Exod. 21:14; and specific in 1 Kgs. 1:50; 2:28), there is now no place of safety! SPECIAL TOPIC: ALTAR OF SACRIFICE SPECIAL TOPIC: BLOOD 3:15 "the winter house. . .the summer house. . .houses of ivory. . .the great houses" These phrases are referring to multiple dwellings of the self-indulgent rich (one example, Ahab's two palaces, cf. 1 Kgs. 21:1,18; NJB "many mansions") two story houses, the bottom floor used in winter and the upper floor used in summer (TEV, "every great house") Many of these ivory carvings (i.e. inlays, cf. 1 Kgs. 10:18; 22:39; Amos 6:4) were of Assyrian or Egyptian deities. There are two types of houses, not three. Israel had lost herself in materialism idolatry! ▣ "and the great houses will come to an end" The Septuagint has "and many other houses also." The Hebrew term (BDB 912 I) can mean (1) "great" or (2) "many." This phrase seems to be a summary statement and not another type of house. ▣ "Declares the Lord" See note at Amos 3:11. Throughout this section of Amos the divine authority of the message has been sustained by this or similar phrases (cf. Amos 3:1,5,6,8,910,11,12,13,15; 2:1,3,4,6,16; 4:3,5,6,8,10,11; 5:17).